With Sāriputta

“Never before have I seen,”said Venerable Sāriputta,“or heard from anyoneabout a teacher of such graceful speech,come from Tusita heaven to lead a community.

“Na me diṭṭho ito pubbe, (iccāyasmā sāriputto) Na suto uda kassaci; Evaṁ vagguvado satthā, Tusitā gaṇimāgato.

“Never before have I seen,”“Na me diṭṭho ito pubbe, said Venerable Sāriputta,(iccāyasmā sāriputto) “or heard from anyoneNa suto uda kassaci; about a teacher of such graceful speech,Evaṁ vagguvado satthā, come from Tusita heaven to lead a community.Tusitā gaṇimāgato.

To all the world with its godshe appears as a Clear-eyed Onewho has dispelled all darkness,and alone attained to bliss.

Sadevakassa lokassa, yathā dissati cakkhumā; Sabbaṁ tamaṁ vinodetvā, ekova ratimajjhagā.

To all the world with its godsSadevakassa lokassa, he appears as a Clear-eyed Oneyathā dissati cakkhumā; who has dispelled all darkness,Sabbaṁ tamaṁ vinodetvā, and alone attained to bliss.ekova ratimajjhagā.

On behalf of the many here still bound,I have come seeking with a questionto that BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, unattached and impartial,free of deceit, come to lead a community.

Taṁ buddhaṁ asitaṁ tādiṁ, akuhaṁ gaṇimāgataṁ; Bahūnamidha baddhānaṁ, atthi pañhena āgamaṁ.

On behalf of the many here still bound,Taṁ buddhaṁ asitaṁ tādiṁ, I have come seeking with a questionakuhaṁ gaṇimāgataṁ; to that Buddha, unattached and impartial,Bahūnamidha baddhānaṁ, free of deceit, come to lead a community.atthi pañhena āgamaṁ.

Suppose a mendicant who loathes attachmentfrequents a lonely lodging—the root of a tree, a charnel ground,on mountains, or in caves.

Bhikkhuno vijigucchato, bhajato rittamāsanaṁ; Rukkhamūlaṁ susānaṁ vā, pabbatānaṁ guhāsu vā.

Suppose a mendicant who loathes attachmentBhikkhuno vijigucchato, frequents a lonely lodging—bhajato rittamāsanaṁ; the root of a tree, a charnel ground,Rukkhamūlaṁ susānaṁ vā, on mountains, or in caves.pabbatānaṁ guhāsu vā.

In these many different lodgings,how many dangers are thereat which a mendicant in their silent lodgingought not tremble?*Usually nigghosa means “message, noise”, but here it is glossed in Niddesa with the opposite meaning, appasadde appanigghose.

Uccāvacesu sayanesu, kīvanto tattha bheravā; Yehi bhikkhu na vedheyya, nigghose sayanāsane.

In these many different lodgings,Uccāvacesu sayanesu, how many dangers are therekīvanto tattha bheravā; at which a mendicant in their silent lodgingYehi bhikkhu na vedheyya, ought not tremble?*Usually nigghosa means “message, noise”, but here it is glossed in Niddesa with the opposite meaning, appasadde appanigghose.nigghose sayanāsane.

On their journey to the untrodden place,how many adversities are there in the worldthat must they overcomein their remote lodging?

Katī parissayā loke, gacchato agataṁ disaṁ; Ye bhikkhu abhisambhave, pantamhi sayanāsane.

On their journey to the untrodden place,Katī parissayā loke, how many adversities are there in the worldgacchato agataṁ disaṁ; that must they overcomeYe bhikkhu abhisambhave, in their remote lodging?pantamhi sayanāsane.

What ways of speech should they have?Of what kind is their alms resort?What precepts and vowsshould a resolute mendicant uphold?

Kyāssa byappathayo assu, kyāssassu idha gocarā; Kāni sīlabbatānāssu, pahitattassa bhikkhuno.

What ways of speech should they have?Kyāssa byappathayo assu, Of what kind is their alms resort?kyāssassu idha gocarā; What precepts and vowsKāni sīlabbatānāssu, should a resolute mendicant uphold?pahitattassa bhikkhuno.

Having undertaken what training,unified, alert, and mindful,would they purge their own stains,like a smith smelting silver?”

Kaṁ so sikkhaṁ samādāya, ekodi nipako sato; Kammāro rajatasseva, niddhame malamattano”.

Having undertaken what training,Kaṁ so sikkhaṁ samādāya, unified, alert, and mindful,ekodi nipako sato; would they purge their own stains,Kammāro rajatasseva, like a smith smelting silver?”niddhame malamattano”.

“If one who loathes attachment <j>frequents a lonely lodging,”said the Buddha to Sāriputta,“in their search for awakening—<j>as accords with the teaching—I shall tell you, as I understand it,what is comfortable for them.

“Vijigucchamānassa yadidaṁ phāsu, (sāriputtāti bhagavā) Rittāsanaṁ sayanaṁ sevato ce; Sambodhikāmassa yathānudhammaṁ, Taṁ te pavakkhāmi yathā pajānaṁ.

“If one who loathes attachment <j>frequents a lonely lodging,”“Vijigucchamānassa yadidaṁ phāsu, said the Buddha to Sāriputta,(sāriputtāti bhagavā) “in their search for awakening—<j>as accords with the teaching—Rittāsanaṁ sayanaṁ sevato ce; I shall tell you, as I understand it,Sambodhikāmassa yathānudhammaṁ, what is comfortable for them.Taṁ te pavakkhāmi yathā pajānaṁ.

An attentive one, a mindful mendicant <j>living on the peripheryshould not be afraid of five perils:*Pariyantacārī is read by Niddesa, and followed by Bodhi, Norman, and Ñāṇadīpa, as “of bounded conduct”. However at DN 25:5.5 it means “living on the periphery”, which agrees with the current theme of the mendicant living remotely.flies, mosquitoes, reptiles,human contact, or four-legged creatures.

Pañcannaṁ dhīro bhayānaṁ na bhāye, Bhikkhu sato sapariyantacārī; Ḍaṁsādhipātānaṁ sarīsapānaṁ, Manussaphassānaṁ catuppadānaṁ.

An attentive one, a mindful mendicant <j>living on the peripheryPañcannaṁ dhīro bhayānaṁ na bhāye, should not be afraid of five perils:*Pariyantacārī is read by Niddesa, and followed by Bodhi, Norman, and Ñāṇadīpa, as “of bounded conduct”. However at DN 25:5.5 it means “living on the periphery”, which agrees with the current theme of the mendicant living remotely.Bhikkhu sato sapariyantacārī; flies, mosquitoes, reptiles,Ḍaṁsādhipātānaṁ sarīsapānaṁ, human contact, or four-legged creatures.Manussaphassānaṁ catuppadānaṁ.

Nor should they fear followers of other teachings,even having seen the many threats they pose.And then one seeking the goodshould overcome any other adversities.

Paradhammikānampi na santaseyya, Disvāpi tesaṁ bahubheravāni; Athāparāni abhisambhaveyya, Parissayāni kusalānuesī.

Nor should they fear followers of other teachings,Paradhammikānampi na santaseyya, even having seen the many threats they pose.Disvāpi tesaṁ bahubheravāni; And then one seeking the goodAthāparāni abhisambhaveyya, should overcome any other adversities.Parissayāni kusalānuesī.

Afflicted by illness and hunger,they should endure cold and excessive heat.Though afflicted by many such things, <j>the homeless oneshould exert energy, firmly striving.

Ātaṅkaphassena khudāya phuṭṭho, Sītaṁ athuṇhaṁ adhivāsayeyya; *athuṇhaṁ → accuṇhaṁ (si, sya-all, pts-vp-pli1); atuṇhaṁ (csp1ed)So tehi phuṭṭho bahudhā anoko, Viriyaṁ parakkammadaḷhaṁ kareyya.

Afflicted by illness and hunger,Ātaṅkaphassena khudāya phuṭṭho, they should endure cold and excessive heat.Sītaṁ athuṇhaṁ adhivāsayeyya; *athuṇhaṁ → accuṇhaṁ (si, sya-all, pts-vp-pli1); atuṇhaṁ (csp1ed)Though afflicted by many such things, <j>the homeless oneSo tehi phuṭṭho bahudhā anoko, should exert energy, firmly striving.Viriyaṁ parakkammadaḷhaṁ kareyya.

They must not steal or lie;and should touch creatures firm or frail with love.If they notice any clouding of the mind,they should dispel it as MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario’s ally.

Theyyaṁ na kāre na musā bhaṇeyya, *na kāre → na kareyya (bj, sya-all, pts-vp-pli1, mr)Mettāya phasse tasathāvarāni; Yadāvilattaṁ manaso vijaññā, Kaṇhassa pakkhoti vinodayeyya.

They must not steal or lie;Theyyaṁ na kāre na musā bhaṇeyya, *na kāre → na kareyya (bj, sya-all, pts-vp-pli1, mr)and should touch creatures firm or frail with love.Mettāya phasse tasathāvarāni; If they notice any clouding of the mind,Yadāvilattaṁ manaso vijaññā, they should dispel it as Māra’s ally.Kaṇhassa pakkhoti vinodayeyya.

They must not fall under the sway <j>of anger or arrogance;having dug them out by the root, <j>they would stand firm.Then, faced with likes and dislikes,they would surely overcome.

Kodhātimānassa vasaṁ na gacche, Mūlampi tesaṁ palikhañña tiṭṭhe; Athappiyaṁ vā pana appiyaṁ vā, Addhā bhavanto abhisambhaveyya.

They must not fall under the sway <j>of anger or arrogance;Kodhātimānassa vasaṁ na gacche, having dug them out by the root, <j>they would stand firm.Mūlampi tesaṁ palikhañña tiṭṭhe; Then, faced with likes and dislikes,Athappiyaṁ vā pana appiyaṁ vā, they would surely overcome.Addhā bhavanto abhisambhaveyya.

Putting wisdom in the foremost place, <j>rejoicing in goodness,they would put an end to those adversities.They’d vanquish discontent in their remote lodging.And they’d vanquish the four lamentations:

Paññaṁ purakkhatvā kalyāṇapīti, Vikkhambhaye tāni parissayāni; Aratiṁ sahetha sayanamhi pante, Caturo sahetha paridevadhamme.

Putting wisdom in the foremost place, <j>rejoicing in goodness,Paññaṁ purakkhatvā kalyāṇapīti, they would put an end to those adversities.Vikkhambhaye tāni parissayāni; They’d vanquish discontent in their remote lodging.Aratiṁ sahetha sayanamhi pante, And they’d vanquish the four lamentations:Caturo sahetha paridevadhamme.

‘What will I eat? Where will I eat?Oh, I slept badly! Where will I sleep?’The trainee, the migrant without abode,would dispel these lamentable thoughts.

Kiṁsū asissāmi kuva vā asissaṁ, *kuva vā → kuvaṁ vā (bj, sya-all); kudha vā (mr)Dukkhaṁ vata settha kvajja sessaṁ; Ete vitakke paridevaneyye, Vinayetha sekho aniketacārī.

‘What will I eat? Where will I eat?Kiṁsū asissāmi kuva vā asissaṁ, *kuva vā → kuvaṁ vā (bj, sya-all); kudha vā (mr)Oh, I slept badly! Where will I sleep?’Dukkhaṁ vata settha kvajja sessaṁ; The trainee, the migrant without abode,Ete vitakke paridevaneyye, would dispel these lamentable thoughts.Vinayetha sekho aniketacārī.

Receiving food and clothes in due season,they would know moderation <j>for the sake of contentment.Guarded in these things, <j>walking restrained in the village,they wouldn’t speak harshly even when provoked.

Annañca laddhā vasanañca kāle, Mattaṁ so jaññā idha tosanatthaṁ; So tesu gutto yatacāri gāme, Rusitopi vācaṁ pharusaṁ na vajjā.

Receiving food and clothes in due season,Annañca laddhā vasanañca kāle, they would know moderation <j>for the sake of contentment.Mattaṁ so jaññā idha tosanatthaṁ; Guarded in these things, <j>walking restrained in the village,So tesu gutto yatacāri gāme, they wouldn’t speak harshly even when provoked.Rusitopi vācaṁ pharusaṁ na vajjā.

Eyes downcast, not footloose,devoted to absorption, they’d be very wakeful.*Bahujāgar’assa.Grounded in equanimity, serene,they should cut off worrisome habits of thought.

Okkhittacakkhu na ca pādalolo, Jhānānuyutto bahujāgarassa; Upekkhamārabbha samāhitatto, Takkāsayaṁ kukkucciyūpachinde.

Eyes downcast, not footloose,Okkhittacakkhu na ca pādalolo, devoted to absorption, they’d be very wakeful.*Bahujāgar’assa.Jhānānuyutto bahujāgarassa; Grounded in equanimity, serene,Upekkhamārabbha samāhitatto, they should cut off worrisome habits of thought.Takkāsayaṁ kukkucciyūpachinde.

A mindful one would welcome reproach,and would dissolve hard-heartedness <j>toward their spiritual companions.They may utter skillful speech, but not for too long,and they shouldn’t provoke people to blame.

Cudito vacībhi satimābhinande, Sabrahmacārīsu khilaṁ pabhinde; Vācaṁ pamuñce kusalaṁ nātivelaṁ, Janavādadhammāya na cetayeyya.

A mindful one would welcome reproach,Cudito vacībhi satimābhinande, and would dissolve hard-heartedness <j>toward their spiritual companions.Sabrahmacārīsu khilaṁ pabhinde; They may utter skillful speech, but not for too long,Vācaṁ pamuñce kusalaṁ nātivelaṁ, and they shouldn’t provoke people to blame.Janavādadhammāya na cetayeyya.

And there are five more taints in the world,for the removal of which <j>the mindful one should train,vanquishing desire for sights,sounds, flavors, smells, and touches.

Athāparaṁ pañca rajāni loke, Yesaṁ satīmā vinayāya sikkhe; Rūpesu saddesu atho rasesu, Gandhesu phassesu sahetha rāgaṁ.

And there are five more taints in the world,Athāparaṁ pañca rajāni loke, for the removal of which <j>the mindful one should train,Yesaṁ satīmā vinayāya sikkhe; vanquishing desire for sights,Rūpesu saddesu atho rasesu, sounds, flavors, smells, and touches.Gandhesu phassesu sahetha rāgaṁ.

Having removed desire for these things,*Vineyya here is absolutive, not optative.a mindful mendicant, their heart well freed,rightly investigating the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario in good time,*I think the force of kālena here is not, “at the right time” (when is the wrong time?) but “before it’s too late”.at one, would banish the darkness.”

Etesu dhammesu vineyya chandaṁ, Bhikkhu satimā suvimuttacitto; Kālena so sammā dhammaṁ parivīmaṁsamāno, Ekodibhūto vihane tamaṁ so”ti.

Having removed desire for these things,*Vineyya here is absolutive, not optative.Etesu dhammesu vineyya chandaṁ, a mindful mendicant, their heart well freed,Bhikkhu satimā suvimuttacitto; rightly investigating the Dhamma in good time,*I think the force of kālena here is not, “at the right time” (when is the wrong time?) but “before it’s too late”.Kālena so sammā dhammaṁ parivīmaṁsamāno, at one, would banish the darkness.”Ekodibhūto vihane tamaṁ so”ti.